It says in the 24th kina “al churban beis hamikdash ki huras vchi hudah” Over the destruction of the temple that was torn down and trampled upon “espod bkol shana v’shana mispad chadash” I shall lament with a new eulogy every year. “ Al hakodesh val hamikdash”. Every year we must say a new hesped. Sometimes we are distracted during the year but תשעה באבthere is a new hesped. Since last תשעה באבour connection to the past has grown weaker. Medrash Aicha1 tells us in the generation of Rebbe, 100 years after the churban, it was needed for the chachmaim to darshan about the churban. The tears weren't naturally flowing. Hesped has the same letters as hefsed, to lose something precious. It’s understood that once we don't feel the hefsed the hesped is dimmed. What is the meaning of the ?מספד חדשHashem wants us this תשעה באבto say a new hesped, not last years. What is the avodah? In the kinos we see that interwoven in the story of the churban and the national desolation are the very personal and intimate suffering of the individuals. By עשרה הרוגי מלכותwe focus on each one . There is a Kinah of Yirmuyahu crying about Yosheyahu. Zecharya was murdered. There is a terrible story of the son and daughter of ר' ישמעאל בן אלישע. They were taken captive. Their masters made a plan to marry them off and to take their children as slaves. The entire night each one stayed in a corner and cried “I am the son/daughter of כהנים גדוליםI should marry a servant?” They cried all night. The next morning they recognized each other, fell on each other and cried until they died.
תלמוד בבלי מסכת גיטין דף נח עמוד א יש לי: זה אומר, לימים נזדווגו שניהם במקום אחד.מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים בוא ונשיאם זה לזה ונחלק: אמרו, יש לי שפחה שאין בכל העולם כולו כיופיה: וזה אומר,עבד שאין כיופיו בכל העולם אני כהן בן כהנים גדולים אשא: זה אומר, זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה, הכניסום לחדר.בוולדות הכירו זה את, כיון שעלה עמוד השחר. אני כהנת בת כהנים גדולים אנשא לעבד? ובכו כל הלילה:שפחה? וזאת אומרת על אלה אני בוכיה עיני עיני יורדה+'איכה א+ : ועליהן קונן ירמיה. ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן,זה .מים
Another story on the kinos is told of children jumping off a boat on the way to Rome to avoid being desecrated. Mothers were eating the flesh of their children. There are many individual stories woven into the churban habyis. Rabbi Soloveitchik brings the medrash of ר' עקיבאgoing to a far away place to raise money for the fight against Rome. 2
46 בראשית רבתי פרשת נח עמוד
Couldn’t locate the medrash Rav Soloveitchik embellishes this medrash on page 266 of “The lord is Righteous in all of his ways”. In the actual medrash there is no mention as to why he traveled there. The fund raising idea is speculation on the part of the Ruv.
כיון שהזכיר מעשה איוב בכו וקרא(ו) עליהם ישכחהו רחם,דרש ר' עקיבא דור המבול (בגבן) [בגנזק] של מדי ולא בכו .(איוב כ"ד כ') הרי השכיח רחמיו של הב"ה
The people were cold. ר' עקיבאsaw he had a need to warm them up so he spoke to them about the מבול. He saw the people weren't affected so he started again and told a story of איוב. The man lost everything. Medrash says they began to cry. Only when the people heard the suffering of a man did they start to cry. Rav Soloveitchik asks why was the story of מבולineffective and the story of איובwas? The story of the annihilation of all mankind didn’t move them but of the individual did. It is easier to think of individual tragedy “It is impossible to imagine thousands of graves in one mind”. The avodah of תשעה באבis to be moved. We should be moved by the pain of a world desolate, of a churban, of a world without Mashiach. The connection to the beis hamikdash grows weaker, similar to the Holocaust. The hisorrirus of the new eulogy, the feeling of pain the tzar and hefsed can easily be felt when we think of a family, of an איוב. This is why we weave in the personal stories. We should think of our personal loss over the year. And believe bemunah shlaima that this hefsed chadash is a continuation/result of the churban.
תלמוד בבלי מסכת שבת דף קיט עמוד ב שוטטו בחוצות ירושלים+ירמיהו ה+ שנאמר, לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה:ואמר רבא .וראו נא [ודעו ובקשו ברחובותיה אם תמצאו איש] (אם יש איש) עושה משפט מבקש אמונה ואסלח לה The Gemara says ירושליםwas destroyed because there were no honest people. Before
mashiach Jews won't be trusted. It seems like every week there is a new story of people getting caught. There is a loss of Jewish honesty. It causes us embarrassment and shame to see Jewish Faces being carried off in handcuffs. שפסקו ממנה אנשי אמנה. In ירושליםthere are boys ripping up the streets and nobody speaks to stop it. All these stories part of the מספד חדש. This year unfortunately we have plenty of material. All of that is an outgrowth of the churban. There is another aspect of the מספד חדש. The Aish Kodesh in Chayyei Sarah quotes this medrash
ויקרא רבה (וילנא) פרשה כ תדע שכן שחזר יצחק אצל אמו ואמרה לו אן היית ברי א"ל נטלני אבי והעלני הרים והורידני גבעות וכו' אמרה ווי על ברי דריות' אלולי המלאך כבר היית שחוט א"ל אין באותה שעה צווחה ששה קולות כנגד ששה תקיעות אמרו לא הספיקה את הדבר עד שמתה According to this version יצחקcame home and Sarah said where were you my child. He
says my dad took me and we climbed mountains, we went down hills etc. She said oy on my child, if not for the מלאךyou would have been shechted. At that hour 60 קולות corresponding to the 60 תקיעותshe cried until she died. Aish Kodesh asks but יצחק survived? Why did Sarah cry so much? There is a reality in the world of kimat ad shelo nishchat. My child almost died. Rabbi Weinbergers mother always needs a call. There is a hairsbreadth that separate life and death. Maharal in the Gur Arueh says life is unpredictable3. There is a fear of losing what is precious. Toleh Eretz al Blimah. (bili ma) The world is dangling before our eyes.
Not sure where. If anybody knows please let me know
תשעה באבis not only crying over the past or even the present but the uncertainty of the
future. Story of a boy right before his afruf diagnosed with cancer. There is a story of girl in ירושליםwho fell in a manhole. Life can change in an instant. Hashem wants us to feel that pain, vulnerability. That is life without nevuah, mashiach without connection to Hashem. He wants us to feel the pachad of the children of ר' ישמעאל בן אלישעthe Kohen Gadol. We all have that issue of the pachad, vulnerability. The shifcha could be on the computer, in the street, in our brains. Why did Sarah Imeinu die? Many Jewish women survive the kmat, almost death? Many People survive the close calls of life. The Aish Kodesh explains that Sarah Imeinu died to make a statement. She gave up her life to show Hashem that Jews can't live through suffering like this. Even if we make it through another day (The Aish Kodesh said this in the ghetto )and survive, after all his pain, there are pieces of his strength of his mind and sprit that have been broken. Not just by the shchitah but by the kimat. מה לי,מה לי קטלה כולה ?קטלה פלגאWhat is the difference if we are completely broken or partially broken? We always tell ourselves as long as it’s not us. But Hashem says I don't want you to be like the people who ר' עקיבאspoke to. I want you to feel their pain.
A MISSED OPPORTUNITY The Torah portion reads, G·d spoke to Moses, saying, "Send out men for yourself to explore the Canaanite territory that I am about to give to the Israelites." Leviticus 13:1 Moses sent important people of high standing as spies and charged them with a mission of finding out the best and easiest way to conquer the land of Israel. But they misled the Israelites and said that the land was impossible to conquer because they used their intellect to arrive at this conclusion instead of relying on Moses, the leader of the generation, who knew the land was conquerable. Based on a teaching of the Lubavitcher Rebbe Reb Zev Kitzes came to his Rebbe, the Baal Shem Tov, to ask for a brocha (blessing) before setting out for a trip to Eretz Israel (Land of Israel). After giving him a brocha for a successful trip, the Baal Shem Tov cautioned, "Reb Zev, just a word of advice, carefully consider how you answer a question posed to you." Reb Zev put the words of advice from his Rebbe in his mind and started off on the arduous journey to Eretz Israel. After weeks of travel by carriage, he boarded a sail boat and continued the journey. Several weeks at sea passed and the boat stopped for a short time at an island. Reb Zev, along with the other passengers, disembarked to purchase supplies for the remainder of the trip. He lost track of time and when he returned to where the boat had docked, it had already sailed away. Reb Zev was very worried that he'd never be able to return to his home and family. He started to wander around the island looking for some signs of civilization. Finally he found a path that led to a small house. " Boruch Hashem (Thank G·d)," he told himself.
He knocked at the front door and it was opened by an old man with white hair and a long white beard. "Shalom Aleichem (peace be to you), Aleichem Shalom," they greeted each other. Reb Zev told the old man his tale of woe about how he had been left by the boat and his fate of being stuck for the rest of his life on this island. "Don't worry Reb Zev," said the old man in a comforting voice. "Be my guest for Shabbos and next week there will be other boats that will stop and take you to your destination." Reb Zev felt relieved and had a very uplifting Shabbos with his host. Sure enough, the next week a boat docked at the island. While the host walked with Reb Zev to the boat, he asked, "How are the Jews in your land doing? What's going on with them?" Reb Zev was rushing to board the boat and didn't pay any attention to how he answered the question. He automatically replied, "Boruch Hashem, G·d does not forsake His children." Then he boarded the boat and it sailed away. Several days later, Reb Zev suddenly thought that maybe the question of the old man was the very one that the Baal Shem Tov had warned him to consider carefully before answering. "Why didn't I remember the Rebbe's warning?" he thought. "Why didn't I tell him about the suffering and hardships that the Jews were experiencing in Poland and Russia?" These thoughts bothered him so much that he finally decided to return and tell the Baal Shem Tov what happened without completing his trip to Eretz Israel. Just as Reb Zev was entering his Rebbe's study, the Baal Shem Tov sadly greeted him with, "Every day Avraham Aveinu (our father Abraham) stands before G·d and asks about the welfare of his children. G·d always reassures him that he will not abandon them. Recently G·d said to Avraham, 'Reb Zev is traveling to Eretz Israel. Ask him about his fellow Jews. He'll tell you.' "But you misled Avraham Aveinu," said the Baal Shem Tov sadly. "Had you described our suffering and hardship to him, you could have brought the Moshiach." And so it was. Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in Sipurei Tzadikim'"4
In sefer about Bobov there is story on page 104 about R Yisroel Brief. When he was a child he was at Rav Benzions wedding in 1899. That shabbos by the chasunah of sheva brachos all of the descendants of the Divrei chaim came. All the descendants of Sanz came5. At that chasuna there were 10000 chasidim. It was a bad time because there were gezeiros. On Motsai Shabbos there was big sheva brachos but it was slightly irregular. All the tzadikim were at the dais. The Chasidim lined up with kvitels untill Sunday
Story was taken from http://www.baalshemtov.com/Times/5768_Shelach.html#article2 I am very unclear of all the names. I can use help here
morning. There were lines of many people to give to the tzadik in your lane. The tears were going up to shamayim. R’ Yisroel was in the line to go to Reb Motel Hornosteipel at approximately 4 am. There was a pile of kvitlach. Suddenly the Ruv said to the gabbai no more. R Motel ripped open the bekeshe amd shirt, bared his chest and heart. They were all shocked. The Ruv spoke and cried. Hashem take a look at my heart. I can’t go on and he couldn’t stop crying. After a while he regained himself to continue. Our avodah on תשעה באבis to pull out our shirts. Look at hearts when we hear of tzaros. We are not saying Baruch Hashem. There is a מספד חדש. If you look at our hearts you can see through the coating.
למה לנצח תשכחנו תעזבנו לארך ימים